40 ideas
| 19648 | Since Kant we think we can only access 'correlations' between thinking and being [Meillassoux] |
| 19674 | The Copernican Revolution decentres the Earth, but also decentres thinking from reality [Meillassoux] |
| 19657 | In Kant the thing-in-itself is unknowable, but for us it has become unthinkable [Meillassoux] |
| 19090 | If we can't check our language against experience, philosophy is just comparing beliefs and words [Rorty] |
| 19675 | Since Kant, philosophers have claimed to understand science better than scientists do [Meillassoux] |
| 19649 | Since Kant, objectivity is defined not by the object, but by the statement's potential universality [Meillassoux] |
| 19666 | If we insist on Sufficient Reason the world will always be a mystery to us [Meillassoux] |
| 19656 | Non-contradiction is unjustified, so it only reveals a fact about thinking, not about reality? [Meillassoux] |
| 19664 | Paraconsistent logics are to prevent computers crashing when data conflicts [Meillassoux] |
| 19663 | We can allow contradictions in thought, but not inconsistency [Meillassoux] |
| 19665 | Paraconsistent logic is about statements, not about contradictions in reality [Meillassoux] |
| 19677 | What is mathematically conceivable is absolutely possible [Meillassoux] |
| 19659 | The absolute is the impossibility of there being a necessary existent [Meillassoux] |
| 19662 | It is necessarily contingent that there is one thing rather than another - so something must exist [Meillassoux] |
| 19654 | We must give up the modern criterion of existence, which is a correlation between thought and being [Meillassoux] |
| 19660 | Possible non-being which must be realised is 'precariousness'; absolute contingency might never not-be [Meillassoux] |
| 19671 | The idea of chance relies on unalterable physical laws [Meillassoux] |
| 19651 | Unlike speculative idealism, transcendental idealism assumes the mind is embodied [Meillassoux] |
| 19647 | The aspects of objects that can be mathematical allow it to have objective properties [Meillassoux] |
| 19652 | How can we mathematically describe a world that lacks humans? [Meillassoux] |
| 19668 | Hume's question is whether experimental science will still be valid tomorrow [Meillassoux] |
| 19650 | The transcendental subject is not an entity, but a set of conditions making science possible [Meillassoux] |
| 21233 | The beautiful is whatever it is intrinsically good to admire [Moore,GE] |
| 8039 | Moore tries to show that 'good' is indefinable, but doesn't understand what a definition is [MacIntyre on Moore,GE] |
| 11056 | The naturalistic fallacy claims that natural qualties can define 'good' [Moore,GE] |
| 22151 | The Open Question argument leads to anti-realism and the fact-value distinction [Boulter on Moore,GE] |
| 8033 | Moore cannot show why something being good gives us a reason for action [MacIntyre on Moore,GE] |
| 8032 | Can learning to recognise a good friend help us to recognise a good watch? [MacIntyre on Moore,GE] |
| 11050 | Moore's combination of antinaturalism with strong supervenience on the natural is incoherent [Hanna on Moore,GE] |
| 23726 | Despite Moore's caution, non-naturalists incline towards intuitionism [Moore,GE, by Smith,M] |
| 18676 | We should ask what we would judge to be good if it existed in absolute isolation [Moore,GE] |
| 11057 | It is always an open question whether anything that is natural is good [Moore,GE] |
| 5925 | The three main values are good, right and beauty [Moore,GE, by Ross] |
| 5902 | For Moore, 'right' is what produces good [Moore,GE, by Ross] |
| 5903 | 'Right' means 'cause of good result' (hence 'useful'), so the end does justify the means [Moore,GE] |
| 5907 | Relationships imply duties to people, not merely the obligation to benefit them [Ross on Moore,GE] |
| 19667 | If the laws of nature are contingent, shouldn't we already have noticed it? [Meillassoux] |
| 19670 | Why are contingent laws of nature stable? [Meillassoux] |
| 19653 | The ontological proof of a necessary God ensures a reality external to the mind [Meillassoux] |
| 19658 | Now that the absolute is unthinkable, even atheism is just another religious belief (though nihilist) [Meillassoux] |